Category Archives: Southern African politics
Brenda’s Black President, Winnie’s longtime husband, Zinzi’s daddy, beloved revolutionary of many of our childhoods, the first president of our country, I hope that you feel our love as you make this last leg of your journey to the ancestral realm. We honour your life, as we do the lives of your comrades. We remember what your name meant to us even as children in apartheid South Africa. We remember how thrilling it was as teenagers in high school see a photograph of you in the mid-1980s, when these were banned, defiantly published by a Durban newspaper whose name I don’t remember, we remember how different you were from the safe forgiveness icon that we are now force-fed. We remember the hope we felt when we saw these posters and stickers in the lead up to April 1994. We remember the Reconstruction and Development Plan promises that were not met. We acknowledge the contradictions, the disappointments, anger, the sadness, the unfairness of it all. We remember why we loved you so much.
(originally published in City Press as a column, on 12 August 2012)
Whenever I am asked about whether the women’s movement is dead in South Africa, I usually respond with a confident “no”.
But this answer is not as straightforward as it initially seems.
The fact that the question gets asked, and how often it is asked, tells us something about an existing anxiety for the women’s movement.
Clearly, enough people worry about the state of the women’s movement enough to keep asking the question.
Questions reveal more than a mere desire for a resolution.
The South African women’s movement is dead or dying if we anticipate the large number of women taking to the streets as well as the visible formation of mass-based organisations.
This is a reasonable expectation since claiming public space is a strategy much loved by such movements, whether we are thinking about
members of the West African women’s movement stripping in public, the South African women’s marches that culminated in the 1956 anti-pass laws, or anti-gender-based violence marches across the world.
Yes, there are fewer actions of this kind in South Africa than there once were. And where they exist, they tend to be smaller on average than Cosatu marches, for example.
Nor are there attempts to come up with something of the character of the now-romanticised Women’s National Coalition SA.
When this argument is made, people forget why the women’s coalition worked and how hard it was to ensure that it achieved its successes, choosing to focus in their nostalgia on the power of women from different political homes.
There are many reasons why we do not see thousands of women taking to the streets on a regular basis.
Organising thousands of women to march in this way, and to do so regularly, continues to be a challenge in a context where the efficacy of such marches is under scrutiny.
Feminist poet Audre Lorde is often quoted as having cautioned against using the master’s tools to dismantle the master’s house.
Marching against the state using tools that those now in power have intimate knowledge of can be as ironic as it is ineffective.
Many of the older forms of women’s movement organising were premised on a very clear relationship to the state, whether as an enemy or a
Such an orientation does not work in the current dispensation.
This is not to say that there are no women’s organisations that think of the state as the enemy, given the free reign of violent masculinities in the political leadership of the nation as well as the ongoing brutalisation of sexual violence survivors within the legal justice system.
At the same time, many in the women’s movement are part of the state, or invest in models of patient collaboration with the state.
Linked to this taming of subversive political language is the manner in which the successes of the current democracy have also been premised on directly weakening an autonomous women’s movement.
They have led to a more fractured women’s movement than we have ever seen before.
While there are various organisations and formations of women who organise for varied ends, they often do so separately, rather than in alliance.
There is no question that the Rural Women’s Movement or the One in Nine Campaign do important work.
Yet, many discussions of the South African women’s movement often become obsessive reflections on the ANC Women’s League or expectations from women within the larger governing party’s ranks.
While this may be well-intentioned, it also renders other spaces within the women’s movement less visible.
It also reveals a hankering after a certain historic model of women’s organising that has worked well to get us the legislative framework we boast.
However, I am not convinced that these are tools that can get us further than we are.
It is clear that we need a re-energised women’s movement.
Such revitalisation is only possible with the crafting of radically new kinds of tools to deal with women’s realities today.
We will have to take a significant leap of the imagination, including questioning many of the tools that are as dear to activists in the women’s movement as they are to other members of the left in South Africa.
The challenges are different. The enemy is more elusive, if indeed we think of what we fight as that which resides in a discernible enemy.
The news of Wambui Otieno came at the end of August 2011, as South Africans wrapped up Women’s Month, and a particularly horrid women’s month it had been too, with backlash and misogyny in public spaces like we had not seen in a long time.
I have loved Wambui Otieno, Mau Mau, feminist, unbowed woman ever since I have known about her. Although I never met her personally, I followed her life – backwards and forwards – first, as the African feminist universe buzzed when she lost the legal battle to bury her husband where she wanted, then reading a borrowed copy of her memoir, and afterwards “stalking” her online.
If it were not such a phallic metaphor, I would speak of Wambui as a tower, like a lighthouse of sorts, casting her light all around her at a dazzling world-changing pace, standing unbowed no matter the waves, weather, standing steadfast as volcanoes and earthquakes shook the world beneath her feet.
That might well be someone else’s Wambui Otieno. But I imagine she would have frowned at the limits of my imagination.
So, I think of her more like a galaxy of possibilities. As she lived her life through increasingly unpredictable, but powerful choices, Wambui changed not just the world, but who we are in it too. When she joined Mau Mau as a teenager, and in later writing about this in ways that challenge expectations, she drove home the importance of living our convictions. Although she could have settled into a life cushioned by class in colonial Kenya, she chose radical politics rather than complicity or “safer” forms of resistance.
After independence, her principles often brought her into a collision path with her former comrades. Wambui spoke her truth regardless of the consequences. She stared danger in the face and not only spoke truth to power, but retained her revolutionary subjectivity in action. Consistently.
She epitomised the personal is political and loved who she wanted to, shamelessly and irregardless. Bless her. Ethnicity, class, age are all boundaries used to police who we may love on this continent, repeatedly. They are often ways of reminding women what our place is. These tools are sjamboks (whips) used to remind our spirits when we dare transgress the narrow limits of who society says we are.
Wambui loved in independent Kenya as freely as she had scouted, spied, negotiated and carried arms for Mau Mau in colonial Kenya. She stood by her decisions and refused to be intimidated, no matter who stood against her. She survived her fiance’s betrayal and the imprisonment, attempted to sue her rapist as a way of holding him accountable in a world that said colonisers mattered and African women did not, loved her comrade and husband even though he was the “wrong” ethnicity, fought his family in the legal and public courts to bury him where the couple had decided, and married a man she loved even though he was from a lower class and more than four decades younger.
And in video clips, Wambui looks not only defiant, but joyful. She lived her life on her own terms. And she inspired many of us to do the same: to live our truth, be unapologetic, and defend our revolutionary selves irregardless.
I still need her to be alive in the world. I want her back. I am not ready to “get over it”.
And so it is that in the week since Wambui Otieno died, I have been struck by an overwhelming sense of grief. Although I have thought about her daily, revisited why she was so important to me as an African, feminist, Pan-Africanist, stubborn woman, etc, I have been paralysed and able to articulate my grief only in short, brief bursts.
For someone who feels and thinks deeply through words, their reading and their writing, this is quite startling. I do not know what to make of myself when I am being like this.
For, while people often mourn and feel closer to their heroes than makes sense, I have always observed such stated loss at a figure admired from a distance with some skepticism. Although fascinated by the world’s responses to Michael Jackson or Princess Diana before him, or even more recently Amy Winehouse, etc, I took it to mean that the loss was part recognition of the genius and part marking of the passing as necessary ritual.
As I battled to make sense of it all, I realised I was looking at the “wrong” places for explanation. Perhaps, looking at the meanings and experiences of loss closer to Wambui’s politics would help me out. I had remarked that the death of Albertina Sisulu marked the end of an era, so too Fatima Meer, Albertina Sisulu’s comrade and life partner, Walter Sisulu before that. The death of beloved revolutionaries is a bizarre experience. Watching them remembered afterwards, in ways that do not quite seem enough, just reinforces this feeling.
Then it hit me in the pit of my stomach. News of Wambui Otieno’s death felt like hearing news of Chris Hani’s death. While I had someone to direct my anger at – a system, and a series of faces – when Hani was brutally murdered, a similar rage was unleashed at the universe when Wambui died. But, without a clear target, for she died in hospital.
I am angry at her loss. It is too soon, for I still needed her in the world, and I am not ready to “get over it”. But, it has helped me enormously to have a community that loved and mourned her with me. See Kenne Mwikya’s beautiful blog post here: http://kennemwikya.wordpress.com/2011/09/01/wambui-otieno-circling-and-scrutinising/#comment-273 as well as Keguro Macharia’s poignant and powerfully political reflection on Gukira (here: http://gukira.wordpress.com/2011/08/30/welcome-mourning/#comment-2458).
My links are acting up, so I have posted the full URLs above.
Although I have written about this topic in the papers before, several years ago in the Mail and Guardian, this post is motivated by Simphiwe Dana’s courageous opinion editorial in this past weekend’s Sunday Times. There are a few aspects of Ms Dana’s argument that I disagree quite strongly with, but I do share many of the concerns that she articulates. The gist of her argument (in case something happens to the link above, as sometimes happens), as I understand it, is as follows:
a) In much of urban South Africa, outside of townships, looking for schools that teach Xhosa/Zulu/Sotho/Tswana/Swati/Tsonga/Venda/Pedi/Ndebele is a lesson in pain. She refers to experiencing this earlier when trying to get a school for her children in Cape Town. I am pretty sure she had similar hardship in Johannesburg.
b) The above is true because only Afrikaans and English, out of the official languages of the country, are taught in ways that take the languages seriously and in manners that encourage their use at first language level.
c) The status of a people’s language says a lot about the status of that people’s culture – to them, when they are in power – as well as to their (previous) oppressors.
d) Parents should not have to move or take their children to township schools in order to have language -which is their right legally – taken and taught seriously.
e) African languages carry more than the meanings in the words used to communicate. They carry a worldview and a series of abstract and concrete reference points that are present in various African languages. This is why Ms Dana cares less about which African language her children learn well than she does about them learning one (and the world it carries) well. This is an urgent task that we must take up or deal with the consequences of language neglect.
f) She suggests that Zulu be the official language that is taught at first language level in schools since it is widely spoken and relatively easy on the tongue.
g) We need to hold our current government responsible and accountable for the language mess in our schools even as we keep an eye to the historical context that brought us here.
h) Afrikaans is not an African language. It carries the arrogance of the Dutch colonisers and the apartheid establishment. Although the language was shaped through African location, its Afrikaner nationalist use ensured that it remained a language of wounding.
I am really glad that Dana wrote and submitted this article for publication because it raises several issues that I think need to be raised again and again until something changes. I know that the bulk of the responses will be defensive and vile because any questioning of Black marginalisation in this country elicits this kind of silencing. Mark my words, people will write back to her piece and claim that she has a chip on her shoulder, that she is playing the race card, that she doesn’t know what she is talking about. They’ll also write in and say she is out of touch with what is important in the world and the country, that most Black parents don’t mind the condescending third languages taught at Model C schools because they know their children need to speak English to make it in the world. How do I know? Because these are the stock responses that follow us everywhere. So, I applaud Dana because I think that we need to change the sorry state of education in SA, private schooling included. But I’d like to engage with the layers of her argument in more detail – agreeing and disagreeing with her, as I go along.
to a) I don’t think anybody can deny that what Dana describes is the state of language education in many SA schools post-apartheid. This is an insult of the highest order for the children who go through such schooling, regardless of which race they are. South African children should be able to speak various languages in their country – more than their parents can, even when their parents are polyglots. The school system should play a leading role in this. But it does not. This is a topic that has come up in various conversations with other parents in my own life. I was aghast, when my partner and I started looking at possible schools for our child, to learn that most schools we would have preferred – many with ‘progressive credentials’ – teach English and Afrikaans at first language level, and all other official languages at third language level until the end of primary school. I have various friends who did Xhosa third language at school. Many of them did so for twelve years. None of them can speak Xhosa beyond tentative understanding and elementary small talk. Learning a language at third year level does not teach you how to speak it no matter what your grades say. The fact that languages are taught at third language level at all is an insult.
to b) nothing more to add to this argument. This policy keeps all other SA languages marginal. It makes a joke of the eleven official languages policy/legislation since that is only true on paper. It also points to the inefficiency of our government on this point as well as – perhaps much more so – the irresponsibility of the parents who continue to leave this unchanged in the schools they pay fees to.
to c) yes. see my response to b) above. This current situation means that while these schools are located in a democracy, effectively, they operate as though they are in an apartheid state with two official languages.
to d) No, they should not. We should litigate, and in this respect follow Ntombenhle Nkosi’s example of taking a Durban High School to court, and who is quoted after her victory as having said “Parents must just not take it for granted that schools are going to do it for them, they won’t. Every parent must ensure that their language – be it isiXhosa, be it isiSwati, Zetswane, Sesotho Saleboa, Tshivenda, Tsonga – must be offered as the first language because the National Curriculum Statement states that every learner must choose the home language, not the home language of the school.” I will say nothing of the typos in the transcribed quotation, even though they, too, tell an interesting story about the disrespect of African languages.
e) I agree that this is always true of language. This is why even those of us who are polyglots often cannot translate a concept across unrelated language families. This is also why I have said over and over again that I would prefer to send my child to a school that teaches all SA languages on its books at first language. I am not overly concerned about whether the language is Tsonga or Zulu or Sotho. I am mortified that the only schools that do this in my area are schools whose other values are at odds with mine (mainly on consumerism). But I’d rather send my child to a bizzare school that takes his language and his right to language seriously (and deal with the consequences of helping him unlearn the capitalist values) than to one with “ostensibly” socialist, feminist and anti-racist politics but that tells him his language, ancestry and continent are expendable.
f) Here, I disagree on various technical points. First of all, I don’t see why our children should have to learn only one language when we speak several languages in this country and continent. Many of these Model C schools are capable of teaching SA children how to speak German and French alongside English and Afrikaans. I am sure with motivation, they can do the same with various official languages. The second technicality on which I disagree is on whether isiZulu is any easier than some other indigenous languages. I don’t think that there is such a thing as an easy language, where ease is similar for everybody. I think that what is easy for you is based on what you already know. So, no, I am not convinced that Zulu is easier than Tsonga. My third technicality is about adopting a language spoken by a larger group due to issues of possible future dominance – we will be saying something about Venda when we make Zulu more appropriately official. We do not matter because there are many of us. We matter because we are human beings.
g) Yes, let us do this as a matter of urgency. And not just our government either. Corporate SA needs to get with the programme too. In 2010, I am sick and tired of medicine inserts and packaging that comes in English and Afrikaans exclusively, as though it is 1990. This is where the power of coalitions and campaigns might be harnessed. A movement that says we matter and our languages matter is long overdue.
h) Afrikaans is an African language. Afrikaans comes from a range of languages and was formed as a creole in the mouths of slaves. The first texts written in Afrikaans were not written by people who were “Dutch” – the first Afrikaans texts were written in Arabic script because that was the script used by the first Muslims in the Cape, many of whom came as slaves from East African hinterland, East African islands, South Asia and South East Asia. This makes Afrikaans not Dutch any more than Caribbean creole languages are English or Swahili Arabic. At the same time, this once creole, once defiled by the Dutch, then became appropriated for Afrikaner nationalism in a manner that ensured that it could be used against the very people whose ancestors formed it and were punished for speaking it. Yes, someone who speaks Nederlands may understand parts of Afrikaans, and parts of Aukan (a Surinamese creole also formed by slaves using partly Dutch). However, Aukan is not Afrikaans is not Dutch, even if we do not dispute that they are related. At the same time, to say Afrikaans is African does not undo the fact that Afrikaans is also the language of wounding, misrecognition, displacement, oppression, apartheid. To honour part of our African ancestry we must remember the former because it was their mouths that crafted the creole and were punished for speaking it. To honour another part of our African ancestry, we must highlight the latter. For most Black South Africans growing up under apartheid, Afrikaans was the latter. For many Black South Africans (esp. some classified coloured), it was both. This is our thorny inheritance, and it all matters.
I hope we continue this conversation across all platforms. And, while I could have picked up the phone and had this conversation with Simphiwe in person, I chose not to. I think it is important to respond to what artists say in the public publicly – to honour the difficult task of making the important less privately. I am often very annoyed when people send me endless sms and emails disagreeing with me on something I deliberately wrote publicly, so that I have to engage them privately at the same time as engaging other responses publicly. It’s exhausting.
As so many people choose to do what is right for 67 minutes today all over the world, I hope that we all remember that you have lived your life as a revolutionary who thought that justice could triumph, even as many in our county and the world would rather pretend that you are a teddy bear, benign grandfather figure. Here’s to your most revolutionary self and much love on your birthday.
As a rule, I try not to blog about issues that relate to my friends being maligned in the press. This is the only reason I have not blogged about the entire mess with Nomboniso Gasa and the CGE, which continues to enrage me in the injustice of it all, or Xoliswa Sithole and the backlash to her brilliant _Shouting Silent_ saga, or similar things that I may change my mind (re blogging about). But this week, while I was dealing with personal drama, a writer that I think matters – my difference with what he writes notwithstanding – went public with an issue that I think off-page disagreement can no longer serve. This week, Eric Miyeni, author of three books, popular personality, touted eye candy and recognised misogynist in many circles, went public with his hateful nonsense this week by writing an article in Sowetan that really needs more responses than the one Lebo Mashile felt pained to write, even though I am sure she has better things to do with her time. It is totally ridiculous that Mashile had to respond to this rubbish at all, and if Miyeni had the courage of his convictions, there is no shortage of stuff to take on in SA. I have a column on which I may take this up more coherently and calmly but since it is not with the newspaper in question – and papers can be sticky about responses – blogs offer a great opportunity for unedited copy for us writers.
Miyeni’s piece feigned some concern with Mashile’s health in various ways as a thin veil to attack her for deigning to be anything but a self-hating woman. He does not have any reason to think that Mashile has any health issues – or that the presumed existence of these merits waving her privacy. He declares that “under all those layers of fat that she now carries, Lebo Mashile is one of the most beautiful women I have ever met.” Miyeni’s is very thin veiled misogyny.
How dare Lebo Mashile be anything less than rake thin and deign to think we can take her seriously for being gob-smackingly beautiful physically, profound, talented and radical without starving and begging for favours in order to live on her work? How dare she not be a cokehead and rake-thin as a result so that we can feel better about “ourselves”? How dare she not secretly have bulimia or anorexia or be on endless diets so that she can look like the image propped up by skinny women who hate their bodies in order to stay on magazine covers? How dare she be radical, beautiful, “big”, popular, unapologetically feminist and an icon today when we all think we have the answers about South Africa being so conservative?
Yes, I also think that SA is more conservative than we’d all like to admit. And yet, Lebo Mashile’s ground breaking television show, L’atitude, and “formula” is copied over and over again in popular culture – tv and beyond – and pulled many more audiences across the board than many others. She won the coveted and prestigious NOMA prize for her brilliant poetry before she even realised how significant an award it is.
I am not saying Lebo Mashile is perfect. She is a human being – and therefore automatically imperfect. And because of her courage, she is a wonderful example and affirmation for smart girls and women in this country in a million ways. This is nothing to apologise for, no matter how much hatred – in the manner of Miyeni and similar – she receives.
Eric Miyeni’s vitriol against women who are not stick thin deserves attention and rebuttal. It deserves recognition for the hateful nonsense that it is. (Maybe those of us who think he is hateful should not spend anymore money on his books.)
First of all, Eric Miyeni seems to think that you need to be thin to be healthy. However, he is clearly disingenious in this claim. He may be an infuriatingly smart but lazy writer – talented but unwilling to polish his words before subjecting his writers to them, unlike Mashile who respects her audiences too much to torment them with sloppy copy – but he has worked in advertising/media/marketing long enough to know how unhealthy many skinny women and men are, and he is intelligent enough (even though he sometimes pretends not to be) to know that most ‘fat’ people in this country are much healthier than the skinniest people on our media pages.
The column that he anchored on Lebo Mashile is probably one of his shoddiest pieces of writing and a very cheap, hateful shot. Lebo Mashile is there simply to titilate. In other words, no matter how important and profound her work, on Miyeni’s column she is the exact opposite of what she is in her work (profound, provocatice, intelligent, attractive). When Miyeni had nothing interesting to write about, he chose to pen a column about a writer whose brilliance he has not met even though his writing career has been much longer, and a writer whose genius he may never live up to, hateful cheap shots notwithstanding.
That is what misogynist do all the time in this county, and maybe it is time we stopped taking them on off-page.